In the meanwhile
in Germany

In Germany, baptized believers can choose to leave the Church through an administrative act. Four hundred thousand Catholics took this step in 2023. Many women, in particular, are distancing themselves. Annette Schavan, 69, who is a former politician, Catholic theologian, and German ambassador to the Holy See from 2014 to 2018, identifies the failures and offers advice to younger Catholic women who want to stay.

When women leave the Church, some do so in protest, while most do so quietly. How would you explain to a Catholic woman from another Country what is happening in Germany?

For many German Catholic women, the administrative act of leaving the Church is the final phase of their struggle with the ecclesiastical institution. They have often been involved in the Church for decades and leave disappointed because they have noticed that the institution does not provide adequate answers to their questions, even in these times. For others, the meaning and value of the Church have become insignificant, and they leave after a long period of indifference. The reasons are very different.

Why do you think it is women who are leaving? What is missing for them, or what is “too much” for them?.

Parishes in Germany often have a “female face”. Women are heavily involved in parish life, catechesis, and concrete preparation for First Communion and Confirmation, in grief support, telephone counseling, hospice work, and other services. Most parishes would not be viable without the significant commitment of women. For women, the lack of professionalism in the Church is becoming excessive, even in dealing with guilt and failures—consider the cases of abuse. They believe that the paths chosen by the Church so far are insufficient for the future. It is not enough to describe with nice words the importance of women in the Church if their impact in this same Church is so limited that it cannot develop any formative power. This is not only true for the issue of female deaconate and priestly ordination, which is openly discussed in Germany. It also concerns all those structural decisions made in dioceses without considering concrete field experiences. Not only is the people drifting away from the Church, but the Church is also becoming increasingly distant from the people.

There are many who speak of the Church in Germany’s decline. What term do you use?

It is the “popular Church” that is coming to an end. It was a culturally formative force in a homogeneous society. Today, the society of the Federal Republic of Germany is heterogeneous, like any modern society. Faith is— as Hans Joas, sociologist and theologian, wrote—an option, not an obvious thing. Being Christian requires a conscious decision. Therefore, I prefer to speak of a transformation towards a Christianity in which I do not simply inherit, but choose. At the moment, it often feels like walking in a deep valley. Nevertheless, I am confident that something new will emerge in Germany as well. The theology of the periphery often described by Pope Francis is recognized and implemented in works of mercy. There are many compelling examples of this.

What are German reform-minded Catholics good at?

In their passion for God and their high level of voluntary commitment both in parishes and in associations and initiatives—in works of mercy. Additionally, as Christian women, they are effective in politics, culture, and science.

A smaller group of German Catholic women live and publicly profess their faith and do not see the need for reforms in the Church. Given that the Catholic Church has room for everyone, why is there so little dialogue between these women and the reformist Catholics, who are the majority in Germany?

It is regrettable that the formation of bubbles, where everyone agrees and those outside their own bubble are wrong, is also increasing within the Church. This is not different for men and shows a worrying development in all areas of society. The sense of reconciliation, compromise, and the value of diversity is being lost.

You recently edited a book on the Pentecost titled “Why We Will Not Give Up Christianity”. How do you personally respond to this question?

I will not give up Christianity because it is the reason for my hope and provides a perspective on people that becomes so clear in Jesus’ encounters with people. Dignity and perspective are inherent in every person, truly in every person. In dialogue with Jesus, people experience a dynamic that opens up a path for them and allows them to discover a perspective for their lives. In a world with so much contempt for humanity and brutal violence against people, we need this true turning point.

You have often spoken about how your early professional years, starting in 1980, as a theologian at the Cusanuswerk—the foundation of the German bishops for the promotion of the most talented students—have inspired and shaped you, and about the intellectual freedom that reigned there. What advice would you give to young German Catholic women who today would like to have a similar experience?

My advice to young women is that they should not wait for the Church to move. Gather together to form a community. Develop a sense of what is important to you based on your faith. Do what you think is necessary. Discover the many languages of faith. This is what Andrea Riccardi did in Italy over 50 years ago when he founded the Community of Sant’Egidio.

As an ambassador to the Holy See, you have seen the Church from a complementary, universal perspective, with “a long experience of processes of inculturation”. Why do you think Rome today struggles to encourage a theological process of inculturation on the issue of women?

Due to increasing polarization. Consequently, the Church is facing more and more dilemmas. If tomorrow the diaconate and the ordination of women were to become possible for the universal Church, a major debate would open up. Some are convinced that it is the Catholic Church, within the spectrum of Christianity that is not pursuing this path. If it is not undertaken, more and more believers—in not only Germany and Europe—will distance themselves, not necessarily from faith, but from the Church. This is the depressing dilemma.

Let us assume that the global Church allows women to access the diaconate and priesthood in local churches that desire it. What impact would this have on the female part of the Church in Germany?

This would also lead to debates among women in Germany. Major changes do not occur without discussions and differences of opinion. This is true in the Church as elsewhere. However, such a step can be an expression of a synodal understanding of the universal Church.

At the Synod on Synodality, whose final session will take place in Rome in October, the issue of women carries significant weight, even though it is said that decisions are not being made, but rather a new decision-making base is being created in the Church. What are your hopes for the Synod?

My hope is that the Synod will be linked to a new start for the global Church to take seriously the diversity of cultures. Pope Francis has said, “The Church began on Pentecost. On that day, it decided in favor of cultural diversity”. I would like to see a Pentecostal professionalism from the Synod.

By Gudrun Sailer
A Vatican News Journalist